TRV
Translation
King James Version
Then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the Chaldeans, for to shew the king his dreams. So they came and stood before the king.
Complete Jewish Bible
So the king ordered the magicians, exorcists, sorcerers and astrologers summoned to interpret the king's dreams to him. They came and stood in his presence.
Berean Standard Bible
So the king gave orders to summon the magicians, enchanters, sorcerers, and astrologers to explain his dreams. When they came and stood before the king,
American Standard Version
Then the king commanded to call the magicians, and the enchanters, and the sorcerers, and the Chaldeans, to tell the king his dreams. So they came in and stood before the king.
World English Bible Messianic
Then the king commanded to call the magicians, and the enchanters, and the sorcerers, and the Kasdim, to tell the king his dreams. So they came in and stood before the king.
Geneva Bible (1599)
Then the King commanded to call the inchanters, and the astrologians and the sorcerers, and the Caldeans for to shewe the King his dreames: so they came and stoode before the King.
Young's Literal Translation
and the king saith to call for scribes, and for enchanters, and for sorcerers, and for Chaldeans, to declare to the king his dreams. And they come in and stand before the king;
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Commentary on Daniel 2 verses 1–13
1 ¶ And in the second year of the reign of Nebuchadnezzar Nebuchadnezzar dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him.
2 Then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the Chaldeans, for to shew the king his dreams. So they came and stood before the king.
3 And the king said unto them, I have dreamed a dream, and my spirit was troubled to know the dream.
4 Then spake the Chaldeans to the king in Syriack, O king, live for ever: tell thy servants the dream, and we will shew the interpretation.
5 The king answered and said to the Chaldeans, The thing is gone from me: if ye will not make known unto me the dream, with the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill.
6 But if ye shew the dream, and the interpretation thereof, ye shall receive of me gifts and rewards and great honour: therefore shew me the dream, and the interpretation thereof.
7 They answered again and said, Let the king tell his servants the dream, and we will shew the interpretation of it.
8 The king answered and said, I know of certainty that ye would gain the time, because ye see the thing is gone from me.
9 But if ye will not make known unto me the dream, there is but one decree for you: for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and I shall know that ye can shew me the interpretation thereof.
10 The Chaldeans answered before the king, and said, There is not a man upon the earth that can shew the king's matter: therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean.
11 And it is a rare thing that the king requireth, and there is none other that can shew it before the king, except the gods, whose dwelling is not with flesh.
12 For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon.
13 And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain.
We meet with a great difficulty in the date of this story; it is said to be in the second year of the reign of Nebuchadnezzar, Dan 2:1. Now Daniel was carried to Babylon in his first year, and, it should seem, he was three years under tutors and governors before he was presented to the king, Dan 1:5. How then could this happen in the second year? Perhaps, though three years were appointed for the education of other children, yet Daniel was so forward that he was taken into business when he had been but one year at school, and so in the second year he became thus considerable. Some make it to be the second year after he began to reign alone, but the fifth or sixth year since he began to reign in partnership with his father. Some read it, and in the second year, (the second after Daniel and his fellows stood before the king), in the kingdom of Nebuchadnezzar, or in his reign, this happened; as Joseph, in the second year after his skill in dreams, showed and expounded Pharaoh's, so Daniel, in the second year after he commenced master in that art, did this service. I would much rather take it some of these ways than suppose, as some do, that it was in the second year after he had conquered Egypt, which was the thirty-sixth year of his reign, because it appears by what we meet with in Ezekiel, that Daniel was famous both for wisdom and prevalence in prayer long before that; and therefore this passage, or story, which shows how he came to be so eminent for both these must be laid early in Nebuchadnezzar's reign. Now here we may observe,
I. The perplexity that Nebuchadnezzar was in by reason of a dream which he had dreamed but had forgotten (Dan 2:1): He dreamed dreams, that is, a dream consisting of divers distinct parts, or which filled his head as much as if it had been many dreams. Solomon speaks of a multitude of dreams, strangely incoherent, in which there are divers vanities, Ecc 5:7. This dream of Nebuchadnezzar's had nothing in the thing itself but what might be paralleled in many a common dream, in which are often represented to men things as foreign as are here mentioned; but there was something in the impression it made upon him which carried with it an incontestable evidence of its divine original and its prophetic significancy. Note, The greatest of men are not exempt from, nay, they lie most open to, those cares and troubles of mind which disturb their repose in the night, while the sleep of the labouring man is sweet and sound, and the sleep of the sober temperate man free from confused dreams. The abundance of the rich will not suffer them to sleep at all for care, and the excesses of gluttons and drunkards will not suffer them to sleep quietly for dreaming. But this recorded here was not from natural causes. Nebuchadnezzar was a troubler of God's Israel, but God here troubled him; for he that made the soul can make his sword to approach to it. He had his guards about him, but they could not keep trouble from his spirit. We know not the uneasiness of many that live in great pomp, and, one would think, in pleasure, too. We look into their houses, and are tempted to envy them; but, could we look into their hearts, we should pity them rather. All the treasures and all the delights of the children of men, which this mighty monarch had command of, could not procure him a little repose, when by reason of the trouble of his mind his sleep broke from him. But God gives his beloved sleep, who return to him as their rest.
II. The trial that he made of his magicians and astrologers whether they could tell him what his dream was, which he had forgotten. They were immediately sent for, to show the king his dreams, Dan 2:2. There are many things which we retain the impressions of, and yet have lost the images of the things; though we cannot tell what the matter was, we know how we were affected with it; so it was with this king. His dream had slipped out of his mind, and he could not possibly recollect it, but he was confident he should know it if he heard it again. God ordered it so that Daniel might have the more honour, and, in him, the God of Daniel. Note, God sometimes serves his own purposes by putting things out of men's minds as well as by putting things into their minds. The magicians, it is likely, were proud of their being sent for into the king's bed-chamber, to give him a taste of their office, not doubting but it would be for their honour. He tells them that he had dreamed a dream, Dan 2:3. They speak to him in the Syriac tongue, which was then the same with the Chaldee, but now they differ much. And henceforward Daniel uses that language, or dialect of the Hebrew, for the same reason that those words, Jer 10:11, are in that language because designed to convince the Chaldeans of the folly of their idolatry and to bring them to the knowledge and worship of the true and living God, which the stories of these chapters have a direct tendency to. But ch. 8 and forward, being intended for the comfort of the Jews, is written in their peculiar language. They, in their answer, complimented the king with their good wishes, desired him to tell his dream, and undertook with all possible assurance to interpret it, Dan 2:4. But the king insisted upon it that they must tell him the dream itself, because he had forgotten it and could not tell it to them. And, if they could not do this, they should all be put to death as deceivers (Dan 2:5), themselves cut to pieces and their houses made a dunghill. If they could, they should be rewarded and preferred, Dan 2:6. And they knew, as Balaam did concerning Balak, that he was able to promote them to great honour, and give them that wages of unrighteousness which, like him, they loved so dearly. No question therefore that they will do their utmost to gratify the king; if they do not, it is not for want of good-will, but for want of power, Providence so ordering it that the magicians of Babylon might now be as much confounded and put to shame as of old the magicians of Egypt had been, that, how much soever his people were both in Egypt and Babylon vilified and made contemptible, his oracles might in both be magnified and made honourable, by the silencing of those that set up in competition with them. The magicians, having reason on their side, insist upon it that the king must tell them the dream, and then, if they do not tell him the interpretation of it, it is their fault, Dan 2:7. But arbitrary power is deaf to reason. The king falls into a passion, gives them hard words, and, without any colour of reason, suspects that they could tell him but would not; and instead of upbraiding them with impotency, and the deficiency of their art, as he might justly have done, he charges them with a combination to affront him: You have prepared lying and corrupt words to speak before me. How unreasonable and absurd is this imputation! If they had undertaken to tell him what his dream was, and had imposed upon him with a sham, he might have charged them with lying and corrupt words; but to say this of them when they honestly confessed their own weakness only shows what senseless things indulged passions are, and how apt great men are to think it is their prerogative to pursue their humour in defiance of reason and equity, and all the dictates of both. When the magicians begged of him to tell them the dream, though the request was highly rational and just, he tells them that they did but dally with him, to gain time (Dan 2:8), till the time be changed (Dan 2:9), either till the king's desire to know his dream be over, and he grown indifferent whether he be told it or no, though now he is so hot upon it, or till they may hope he has so perfectly forgotten his dream (the remaining shades of which are slipping from him apace as he catches at them) that they may tell him what they please and make him believe it was his dream, and, when the thing which is going, is quite gone from him, as it will be in a little time, he will not be able to disprove them. And therefore, without delay, they must tell him the dream. In vain do they plead, 1. That there is no man on earth that can retrieve the king's dream, Dan 2:10. There are settled rules by which to discover what the meaning of the dream was; whether they will hold or no is the question. But never were any rules offered to be given by which to discover what the dream was; they cannot work unless they have something to work upon. They acknowledge that the gods may indeed declare unto man what is his thought (Amo 4:13), for God understands our thoughts afar off (Psa 139:2), what they will be before we think them, what they are when we do not regard them, what they have been when we have forgotten them. But those who can do this are gods, that have not their dwelling with flesh (Dan 2:11), and it is they alone that can do this. As for men, their dwelling is with flesh; the wisest and greatest of men are clouded with a veil of flesh, which quite obstructs and confounds all their acquaintance with spirit, and their powers and operations; but the gods, that are themselves pure spirit, know what is in man. See here an instance of the ignorance of these magicians, that they speak of many gods, whereas there is but one and can be but one infinite; yet see their knowledge of that which even the light of nature teaches and the works of nature prove, that there is a God, who is a Spirit, and perfectly knows the spirits of men and all their thoughts, so as it is not possible that any man should. This confession of the divine omniscience is here extorted from these idolaters, to the honour of God and their own condemnation, who though they knew there is a God in heaven, to whom all hearts are open, all desires known, and from whom no secret is hid, yet offered up their prayers and praises to dumb idols, that have eyes and see not, ears and hear not. 2. That there is no king on earth that would expect or require such a thing, Dan 2:10. This intimates that they were kings, lords, and potentates, not ordinary people, that the magicians had most dealings with, and at whose devotion they were, while the oracles of God and the gospel of Christ are dispensed to the poor. Kings and potentates have often required unreasonable things of their subjects, but they think that never any required so unreasonable a thing as this, and therefore hope his imperial majesty will not insist upon it. But it is all in vain; when passion is in the throne reason is under foot: He was angry and very furious, Dan 2:12. Note, It is very common for those that will not be convinced by reason to be provoked and exasperated by it, and to push on with fury what they cannot support with equity.
III. The doom passed upon all the magicians of Babylon. There is but one decree for them all (Dan 2:9); they all stand condemned without exception or distinction. The decree has gone forth, they must every man of them be slain (Dan 2:13), Daniel and his fellows (though they knew nothing of the matter) not excepted. See here, 1. What are commonly the unjust proceedings of arbitrary power. Nebuchadnezzar is here a tyrant in true colours, speaking death when he cannot speak sense, and treating those as traitors whose only fault is that they would serve him, but cannot. 2. What is commonly the just punishment of pretenders. How unrighteous soever Nebuchadnezzar was in this sentence, as to the ringleaders in the imposture, God was righteous. Those that imposed upon men, in pretending to do what they could not do, are now sentenced to death for not being able to do what they did not pretend to.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–13. Public domain.
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Hippolytus of RomeAD 235
Hippolytus Exegetical Fragments - Scholia on Daniel
"I have dreamed a dream." The dream, then, which was seen by the king was not an earthly dream, so that it might be interpreted by the wise of the world; but it was a heavenly dream, fulfilled in its proper times, according to the counsel and foreknowledge of God. And for this reason it was kept secret from men who think of earthly things, that to those who seek after heavenly things heavenly mysteries might be revealed. And, indeed, there was a similar case in Egypt in the time of Pharaoh and Joseph.
JeromeAD 420
St. Jerome, Commentary on Daniel, CHAPTER TWO
Verse 2. "Wherefore the king commanded that the soothsayers, the magi, the charmers, and the Chaldeans show the king his dream. And when they came, they stood in the presence of the king." Those whom we have translated as "soothsayers" (harioli) others have rendered as epaoidoi, that is, "enchanters." Well then, it seems to me that enchanters are people who perform a thing by means of words; magi are those who pursue individual lines of philosophic enquiry; charmers are those who employ blood and animal sacrifices and often have contact with corpses. Furthermore the term "astrologers" among the Chaldeans signifies, I believe, what the common people call mathematicians. But common usage and ordinary conversation understands the term magi as wicked enchanters . Yet they were regarded differently among their own nation, inasmuch as they were the philosophers of the Chaldeans, and even the kings and princes of this same nation do all they can to acquire a knowledge of this science. Wherefore also it was they who first at the nativity of our Lord and Savior learned of his birth, and who came to holy Bethlehem and adored the child, under the guidance of the star which shone above them (Matthew 2:1-12).
Theodoret of CyrusAD 458
COMMENTARY ON DANIEL 2:2
The providential plan is unveiled to the wise. The dream was made known to the prophet and so making evident that which he willed to be accomplished, that in turn [the prophet’s] good and saving counsel would be readily received. The king was frightened by the dream, and yet he also feared that he would forget the dream. That which the God of all foreknows is made known to those who are faithful, as is likewise the foolishness of the king. For surely it is foolish to ask others to recall the dream.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Daniel 2:2 vividly portrays King Nebuchadnezzar's urgent and desperate response to a deeply troubling, yet forgotten, dream. In a move that underscores his profound distress and the perceived gravity of the situation, the king summons the most esteemed and powerful advisors of his Babylonian court—the magicians, astrologers, sorcerers, and Chaldeans—not merely to interpret his vision, but to first reveal its very content. This unprecedented and seemingly impossible command immediately sets the stage for a profound demonstration of the inherent limitations of human wisdom and the ultimate, exclusive sovereignty of God's revelatory power.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices. Enumeration is prominently featured with the explicit listing of "magicians, and the astrologers, and the sorcerers, and the Chaldeans." This detailed catalog emphasizes the king's comprehensive and desperate attempt to consult every available source of wisdom, showcasing the breadth of Babylonian occult knowledge and the king's thoroughness. There is also a strong element of Foreshadowing as the king's impossible demand sets the stage for the inevitable and dramatic failure of these human-dependent "wise men," thereby clearing the way for the divine revelation that only Daniel, empowered by God, can provide. This collective failure, in turn, creates a profound sense of Irony, as the very individuals expected to possess supernatural insight and divine connection are shown to be utterly devoid of it when confronted with a genuine divine mystery. The king's command also serves as a potent Catalyst, initiating the central conflict of the chapter and propelling the narrative toward God's ultimate intervention through His chosen servant.
THEOLOGICAL AND THEMATIC CONNECTIONS
Daniel 2:2 functions as a powerful theological statement regarding the inherent limits of human wisdom and the exclusive nature of divine revelation. It unequivocally demonstrates that even the most advanced and revered human knowledge, especially that rooted in occult practices, is utterly insufficient to comprehend or manipulate divine mysteries. This scene establishes a stark dichotomy: the impotence of worldly wisdom versus the omnipotence and omniscience of the one true God. The king's impossible demand forces a confrontation that exposes the charade of false spirituality and prepares the way for God to demonstrate His unparalleled ability to reveal "deep and hidden things" (Daniel 2:22). This profound theological truth resonates throughout Scripture, affirming that genuine insight into God's plans and purposes comes not from human ingenuity or forbidden arts, but solely through His sovereign choice to reveal Himself to those He wills.
REFLECTION AND APPLICATION
Daniel 2:2 offers a profound and timeless lesson for contemporary believers: the inherent limitations of human wisdom and the ultimate necessity of divine revelation. In a world that often places supreme trust in scientific advancement, technological solutions, psychological insights, or various forms of worldly counsel, this verse challenges us to recognize that there are mysteries and challenges that defy all human solutions. Just as Nebuchadnezzar's wise men were utterly powerless before a forgotten dream, so too are we often powerless before life's deepest questions, spiritual battles, or the complexities of God's unfolding plan. This passage calls us to profound humility, urging us to acknowledge that true wisdom, ultimate guidance, and genuine understanding come from God alone, accessible through His Word and by His Spirit. It reminds us not to seek answers in forbidden practices or to rely solely on human intellect, but to turn to the Lord, who delights in revealing His truth to those who seek Him with a humble and open heart.
Questions for Reflection
FAQ
Why did Nebuchadnezzar demand that his wise men tell him the dream, not just interpret it?
Answer: Nebuchadnezzar's demand was a crucial test of authenticity and a display of his frustration. He had forgotten the dream, yet its profound impact left him deeply troubled. By requiring his wise men not only to interpret but first to reveal the dream's content, he aimed to expose any charlatans who might simply invent an interpretation. He sought undeniable proof of their supernatural insight and a validation of their claims to divine knowledge. This extreme demand highlighted the inherent limitations of human wisdom and set the stage for God's true revelation through Daniel, demonstrating that only the divine could truly know hidden things, as seen later in Daniel 2:27-28.
What was the role of "Chaldeans" in ancient Babylon, and why are they listed alongside magicians and sorcerers?
Answer: In the context of Daniel 2, "Chaldeans" refers not merely to the ethnic inhabitants of Chaldea (a region of Babylonia) but specifically to an elite, highly educated class of priests, scholars, and astrologers. They were considered the most learned and influential among the "wise men," renowned for their expertise in astronomy, divination, and various occult sciences. They are listed alongside magicians, astrologers, and sorcerers to emphasize that the king had summoned every category of learned and occult practitioner in his kingdom, leaving no stone unturned in his desperate search for answers. Their inclusion underscores the comprehensiveness of the king's consultation and the collective failure of all human-derived wisdom when confronted with a truly divine mystery.
CHRIST-CENTERED FULFILLMENT
Daniel 2:2, with its vivid depiction of human wisdom's utter failure to grasp divine mystery, powerfully foreshadows the ultimate revelation of God's truth in Jesus Christ. The "wise men" of Babylon, despite their accumulated knowledge and occult practices, could not discern the king's forgotten dream, highlighting humanity's inherent inability to comprehend spiritual realities apart from divine intervention. This profound inadequacy points forward to the coming of Christ, who is Himself "the wisdom of God and the power of God" (1 Corinthians 1:24). Unlike the Babylonian advisors who could only offer human speculation, Jesus does not merely interpret mysteries; He is the mystery revealed, the very embodiment of God's truth and eternal plan. In Him "are hidden all the treasures of wisdom and knowledge" (Colossians 2:3). The dramatic failure of human wisdom in Daniel 2:2 underscores the absolute necessity of God's self-revelation, culminating in the person and redemptive work of Jesus. Through Him, all things are made known, and in Him, all the promises of God find their definitive "Yes" and "Amen" (2 Corinthians 1:20). He is the ultimate "revealer of secrets," not through human arts or divination, but through His divine nature and His completed mission of redemption.